Exegetical and Hermeneutical Commentary of Ephesians 5:13
But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
13. all things that are reproved ] More lit., all things, when being reproved, or convicted.
doth make manifest ] Render, certainly, is made manifest, or more precisely, is being manifested. So the Lat. versions, and, with verbal variations, all the older English Versions except the Genevan (1557), which has, loosely, “it is light that discovereth all things.” The Gr. is decisive against this and the A.V.
The drift of this somewhat difficult verse, suggested by the context, seems to be; “You are light in the Lord; use this character upon the surrounding moral darkness, in order to the rescue of its victims, that they also may become light. Nothing but light will do this work; no conquest over darkness, literal or spiritual, is possible except to light. And one evidence of this is that every such real conquest results in the subjects of darkness becoming now subjects of light, becoming lights.” More briefly; “You are light; keep pure then, but shine far into the dark. And then other men, as already you, shall become light in the Lord.”
Fuente: The Cambridge Bible for Schools and Colleges
But all things that are reproved – Margin, discovered. The word used here properly means proved, demonstrated, reproved, or convicted (see the notes on Joh 16:8); but it seems here to be used in the sense of disclosed, or discovered. The sense is, that its true nature is demonstrated; that is, it is made known.
Are made manifest by the light – The sense is, light is the means of seeing what things are. We discern their form, nature, appearance, by it. So it is with the gospel – the light of the world. It enables us to see the true nature of actions. They are done in darkness, and are like objects in the dark. Their form and nature cannot then be known; but, when the light shines, we see what they are; compare notes on Joh 3:20-21.
For whatsoever doth make manifest is light – Anything which will show the real form and nature of an object, deserves to be called light. Of the truth of this, no one can doubt. The meaning in this connection is, that that system which discloses the true nature of what is done by the pagan, deserves to be considered as light; and that the gospel which does this, should be regarded as a system of light and truth. It discloses their odiousness and vileness, and it stands thus in strong contrast with all the false and abominable systems which have upheld or produced those vices.
Fuente: Albert Barnes’ Notes on the Bible
Eph 5:13
But all things that are reproved are made manifest by the light.
The light of Christianity reproving the world
In the text we have–
1. An assertion–But all things that are reproved are made manifest by the light.
2. The proof of it–For whatsoever doth make manifest is light.
1. An assertion or proposition, where two things are to be considered.
(1) Something supposed; that the doctrine of Christianity is the true light or test by which things are to be judged. The way of heathenism being compared with it showeth this is light–Thy word is a lamp to my feet, and a light to my path (Psa 119:105; so Pro 6:23; Pro 15:31).
(2) That which is asserted is, that all things which are reproved and disallowed are made manifest by the light. The light discovereth itself, and all things that differ from it; that which discovereth truth doth also discover error and falsehood; that which manifests what is right doth also manifest what is wrong.
2. The proof is taken from the common nature of all light, natural and sensible, or spiritual and intellectual–Whatever doth make manifest is light. Natural light maketh manifest things proper to it; so doth spiritual light things that belong to its sphere, things morally good or evil. That the light of Christianity, shining forth in the Word of God and the lives and actions of Christians, is a great means of reproving and convincing the world. That this light shineth forth both in their words and deeds.
(1) The doctrine which they profess, hold fast, and adhere to. There is a light in Gods Word which doth not only show the right way to everlasting life and true happiness, but disproves any contrary course.
(2) Holiness of life. Light hath its power as it is held forth in our words, but much more as it shineth in our lives for the illumination and conviction of the world (Mat 5:16).
3. This then is that which we are to make conscience of, that our light may be a reproving light to the wicked and carnal world; and that for these reasons–
(1) Because of our many and great obligations.
(2) Because of the many benefits which come thereby.
It informeth us of divers truths.
1. That though by the light of nature we have some sense of the turpitude of sin, yet we have not a perfect knowledge of it; the light of Christianity giveth us that.
2. It informeth us that some general sense of the shamefulness of sin will not break the power and force of it. To persuade us to get light. It is a shame to be ignorant of our necessary duty. If a man be asked whether he can paint or carve, he may answer without shame, I am ignorant; that skill is not necessary; but if he be ignorant how to love and please and serve God, then he is brutish, like the horse or mule, that hath no understanding. (T. Manton, D. D.)
Light reproves sin
A colonial governor of the Bahamas, who was about to return to England, offered to use his good offices to procure from the Home Government any favour the colonists might desire. The unanimous reply was as startling as the demand for the head of John the Baptist in a charger: Tell them to tear down the lighthouses; they are ruining the prosperity of this colony. (The people were wreckers.) (W. C. Church.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. But all things that are reproved] Dr. Macknight paraphrases this verse as follows: “Now all these reprovable actions, , which are practised in celebrating these mysteries, are made manifest as sinful by the Gospel; and, seeing every thing which discovers the true nature of actions is light, the Gospel, which discovers the evil nature of the actions performed in these mysteries, is light.”
The apostle speaks against these mysteries as he speaks against fornication, uncleanness, and covetousness; but by no means either borrows expression or similitude from them to illustrate Divine truths; for, as it would be a shame even to speak of those things, surely it would be an abomination to allude to them in the illustration of the doctrines of the Gospel.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But all things; or all those things, viz. those unfruitful works of darkness, which are to be reproved.
Are made manifest; i.e. in the minds and consciences of the sinners themselves.
By the light; the light of doctrine in verbal reproofs, and of a holy life in real and practical ones.
For whatsoever doth make manifest is light; or, it is the light which manifests every thing, viz. which was before in the dark. The apostle argues from the nature and office of light; q.d. It is the property of light to discover and manifest what before was not seen, and therefore it becomes you who are light in the Lord to shine as lights in the world, Phi 2:15, that ye may by your holy conversation convince wicked men of their wickedness, and deeds of darkness, which they did not before perceive in themselves.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. that are reprovedrather,”when they are reproved,” namely, by you (Eph5:11).
whatsoever doth makemanifestrather, “everything that is (that is, suffersitself to be) made manifest (or ‘shone upon,’ namely, by your’reproving,’ Eph 5:11) is(thenceforth no longer ‘darkness,’ Eph5:8, but) light.” The devil and the wicked will not sufferthemselves to be made manifest by the light, but love darkness,though outwardly the light shines round them. Therefore,”light” has no transforming effect on them, so thatthey do not become light (Joh 3:19;Joh 3:20). But, says the apostle,you being now light yourselves (Eph5:8), by bringing to light through reproof those who are indarkness, will convert them to light. Your consistent lives andfaithful reproofs will be your “armor of light” (Ro13:12) in making an inroad on the kingdom of darkness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But all things that are reproved,…. As all sins should be, by the ministers of the Gospel, and by other saints, and will be by God; either by his Spirit convincing of them, or by his judgments, and the letting out of his wrath and fury, either here or hereafter, for the punishment of them:
are made manifest by the light: either by the saints, who are made light in the Lord, and detect and reprove the sins of others; or by the word of the Lord, which discovers the heinousness of sins; or by Christ the light of the world, who as Judge will bring to light the hidden things of darkness; or by the omniscience of God, to whom darkness and light are both alike
for whatsoever doth make manifest, is light; this is true in things natural and spiritual, whether of the sun in the firmament, or of Christ the sun of righteousness; or of the divine word, or of good men.
Fuente: John Gill’s Exposition of the Entire Bible
Are made manifest by the light ( ). Turn on the light. Often the preacher is the only man brave enough to turn the light on the private sins of men and women or even those of a community.
Fuente: Robertson’s Word Pictures in the New Testament
All things [ ] . More literally, they all, or all of them; the secret sins just mentioned.
That are reproved [] . Lit., being reproved. Rev., when they are reproved. Reproved is to be taken in the same literal sense as in ver. 11, and not metaphorically in the sense of being demonstrated by light, or brought to light, which is almost synonymous with are made manifest. By the light. Connect with are made manifest, not with are reproved. Whatsoever doth make manifest is light [ ] . Wrong. The A. V. renders doth make manifest, as in the middle voice, but the verb is in the passive voice. It occurs nearly fifty times in the New Testament, and never as middle. Hence Rev., correctly, everything that is made manifest.
Is light. A general proposition, going to show that manifestation can come only through light. Whatever is revealed in its true essence by light is of the nature of light. It no longer belongs to the category of darkness. Manifestation is a law of good and evil alike. That which is of the truth seeks the light and cometh to the light. That which is evil avoids the light, and loves darkness better than light, but none the less is brought to the light and appears in its own light. See Joh 3:20, 21. This truth is embodied in another form in the parable of the Tares. Growth is manifestation. By suffering the tares to grow, their difference from the wheat, which at first is not apparent, is fully revealed.
Fuente: Vincent’s Word Studies in the New Testament
1) “But all things that are reproved” (ta de panta elegchomera) But all kind of things that are reproved,” the specific sins formerly named, odious in their nature, offensive to God, reproved by God, and should be spoken against by the testimony and conduct of the Christian.
2) “Are made manifest by the light” (hupo tou photos paneroutai) “Are manifested by the light,” of Jesus Christ and His Word, Joh 3:21; Joh 8:12; Heb 4:13. Since hell and heaven are open before the Lord, how much more the hearts of men!! Pro 5:11. Shameful sins are recognized by many sinners only when held up to the light, Dan 5:18-23.
3) “For whatsoever doth make manifest is light” (pan gar to phaneroumenon phos estin) “For everything being manifested is light,” open, or disclosed, Psa 119:105; Psa 119:130. Hidden or secret wrong, exposed by Divine truth, become displayed for what it is and open rebuke is of higher character than hidden shame, Pro 9:8; Psa 141:5.
Fuente: Garner-Howes Baptist Commentary
13. But when all things are reproved. As the participle, ( φανερούμενον,) which is translated, that which doth make manifest, is in the middle voice, it admits either of a passive or active signification. It may be either rendered, that which is made manifest, or that which doth make manifest. If the passive signification, which is followed by the ancient translator, be preferred, the word light will denote, as formerly, that which gives light, and the meaning will be, that evil works, which had been concealed, will stand out to public view, when they have been made manifest by the word of God: If the participle be taken actively, there will still be two ways of expounding it: 1. Whatever manifests is light; 2. That which manifests anything or all things, is light; taking the singular as put for the plural number. There is no difficulty, as Erasmus dreaded, about the article; for the apostles are not in the habit of adhering very strictly to rule about placing every article, and even among elegant writers this mode of using it would be allowable. The context appears to me to shew clearly that this is Paul’s meaning. He had exhorted them to reprove the evil works of unbelievers, and thus to drag them out of darkness; and he now adds, that what he enjoins upon them is the proper business of light — to make manifest It is Light, he says, which makes all things manifest; and hence it followed that they were unworthy of the name, if they did not bring to light what was involved in darkness.
Fuente: Calvin’s Complete Commentary
(13) But all things that are reproved are made manifest by the light.This should properly be rendered, But all things, when reproved, are illuminated by the light. The translation are made manifest is indeed fully in accordance with the common usage of the word. But the whole context shows that St. Paul is here using it in what is indeed its more proper etymological sense, for are illumined. For the mere being made manifest is implied in the being reproved; whereas he is certainly passing on here to a fresh idea, and, moreover, to one which will bear the inference of the last clause of the verse. To reprove after the Christian manner is to bring into the full light of Christs truth; and the effect of this is not merely to reprove, but to illumine by the inherent power of the light. Exactly with the same distinction of sense St. John uses both words (Joh. 3:20-21).
For whatsoever doth make manifest is light.That this translation (suggested, perhaps, by the difficulty of the passage when rightly rendered) is nevertheless certainly wrong, is shown both by the usage of the original word and by the genius of the whole context. It should be, for everything which is illuminated is light. St. Paul here explains still more clearly what he means by illumination. It implies the catching the light and reflecting it, so as to become a new source of light. It must be noted that the subject of the sentence is not the works of darkness, but all things in general. Hence the whole process is described, with almost scientific accuracy, as three-fold. First, the things, or persons, are dragged out of darkness into light; then they are illuminated; lastly, they become light in themselves and to others. There are, no doubt, exceptions to this, the right and normal process, in the case of the utterly reprobate, who have lost all power of reflecting light, and are therefore dark still in the blaze of noon; but the next verse shows that St. Paul is not contemplating these; and even these may be beacons of warning to others. The whole metaphor is more and more striking to us as modern science enlarges our knowledge of the manifold effects of light, not only to illuminate, but to change and to vivify.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. But The reverse of this dark concealment. All things, including those lurking depravities that are reproved, that is, truly detected by you, who are truly the light, are made manifest in their true enormity of character.
For whatsoever doth make manifest More correctly, whatsoever is made manifest, is no longer a lurking obscurity, a darkness, but it becomes in truth a light. On which difficult passage we may note:
1 . Scholars are now mostly agreed that the Greek word for doth make manifest, is not active, but passive; is being made manifest. Ellicott says that it occurs in the New Testament fifty times, but never with an active meaning.
2 . By the manifested things becoming light, is not meant that the men become converted, for it is not the men, but their licentious things that are the subject. Their base darknesses and seducing problems, by being detected and light-penetrated, become light.
The dark falsehood becomes luminous truth. And all the more is the previous darkness of the problem made evident and abominable.
3 . Differing from our English translation, and from Alford and others, who connect by the light with manifest, we refer it to reproved. The direction is: Do you, the light, reprove them; for whatever is by the light reproved is manifest in its true character. The required end is not that it may be manifest by the light, but simply, that it may be made manifest; and to this end it is duty that they should be reproved by the light. Moreover, manifest should come immediately before for, as being the term for which the for introduces the explanation. This keeps in view the imperative reprove of Eph 5:11, for which Eph 5:12 renders the imperative reason.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But all things when they are reproved (convicted, brought to light) are revealed openly by the light. For everything that is revealed openly is light.’
The result of the convicting power of their lives will be that in some people there will come conviction as the light shines in their hearts and what they are is made clear to them, they will feel reproved as they see the glory of Christ (2Co 4:4-6). And the effect of this will be that they too become light as God works on their lives. For when God’s light reveals openly what men are, and they do not shy from the light but respond to it, that light transforms them into light (compare Joh 3:19-21).
‘For everything that is revealed openly is light.’ Darkness, and that which is in darkness, never reveals itself openly. Only those who come to the light reveal themselves openly and do not hide in the darkness. And then they themselves become light as God is light.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 5:13. But all things that are reproved See Joh 3:20. The Apostle’s argument here, to keep the Ephesian converts from being misled by those who would persuade them that the Gentile impurities were indifferent actions,is to shew them that they were now better enlightened: to which purpose, Eph 5:5 he tells them, that no such person as there described, hath any inheritance in the kingdom of God, or of Christ. This he tells them, Eph 5:8, &c. was Light, which they had received from the gospel; of which before their conversion they knew nothing, but were in perfect darkness and ignorance of it: but now they were better instructed, and saw the difference; which was a sign of life; and therefore were bound in duty to follow that light, which they had received from Christ, who had raised them from among the Gentiles, (who were so far dead, as to be wholly insensible of the evil course and state they were in,) and had given them light and a prospect into a future state, and a way to attain everlasting happiness.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 5:13 . The assigning of grounds for that precept, , is continued , being attached by means of the contradistinguishing , inasmuch as there is pointed out the salutary action of the Christian light which is brought to bear by means of the required upon all those secret deeds of shame: But everything (all those secret sins), when it is reproved , when you carry that into effect upon it, is by the light ( has the emphasis) made manifest , is laid bare in its real moral character, unveiled and brought into distinctness before the moral consciousness by the light of Christian truth which is at work in your ; by the light , I say, it is made manifest, for in order to prove by a general proposition that this cannot come otherwise than from the light all that which is made manifest , which is brought forth from concealment and is laid open in its true nature, is light , has ceased thereby to have the nature of darkness, and is now of the essence of light . This demonstrative proposition is based upon the inference: “Quod est in effectu ( ), id debet esse in causa ( ).” If thus there is warrant for the general . , so must there also be warrant for what was previously said in the Christian sense, . From this simple explanation of the words it becomes at once clear that we have not, with most expositors (including Baumgarten-Crusius and de Wette), to attach . to , but to (Castalio, Zanchius, Zeger, Erasmus Schmid, Estius, Bengel, Meier, Harless, Olshausen, Schenkel, Bleek), to which it is emphatically prefixed; and further, that is not to be taken as middle , in which case again various explanations have been brought out, namely, either: “ Lux enim illud est, quod omnia facit manifesta ” (Beza; so Calvin, Grotius, Calovius, and others, as also Bleek, who in place of conjectures: ), or: “ Omne enim illud, quod manifesta facit alia, lux est ” (Erasmus Schmid; so also Cajetanus, Estius, Michaelis, and others), or: “Quilibet autem [ !], qui alios docet, est lux, eo ipso declarat, se esse verum Christianum,” Kuinoel in Velthusen, etc., Commentatt . III. p. 173 ff., or: “he who does not refuse to be made manifest, becomes an enlightened one,” Bengel, against which interpretations not only the immediately preceding passive is decisive, but also linguistic usage, in accordance with which is always passive . [262] And if we adhere to the view of . as passive , we must exclude every explanation, in which a quid pro quo is perpetrated or something is imported, or is either neglected or incorrectly taken. We have therefore to set aside (1) the explanation given by Eisner and Wolf, that Paul says: “ hominum scelera in tenebris patrata, a fidelibus, qui lux sunt, improbata, non modo protrahi in lucem, verum etiam homines, illis sceleribus inquinatos, rubore suffundi increpitos convictosque, et ipsos quoque fieri hac ratione, emendatis vitiis tenebrisque in novae vitae lucem conversis; ” (2) that of Zachariae: “ Everything which is sharply tested according to the light of the doctrine of Christ and holds its ground, one has no need to keep secret; all, however, which one can perform openly and before every one’s eyes is itself light, and strikes every one as good and praiseworthy ;” (3) that of Storr: “ Quisquis ea, quae monitus est a luce, audit, is patefit , emergit e tenebris; quisquis autem patefactus est, is luce collustratus est ;” (4) that of Koppe (comp. Cramer): “ for what is itself enlightened, must he also a light for others ;” (5) that of Rckert, who would refer to a conclusion tacitly drawn from what precedes (“ ye are light, consequently it is also your business ”): “ for all that is made manifest, that is, or by that very fact becomes, light ,” from which again the suppressed conclusion is to be drawn: consequently it may be hoped that those also will become light, when they are convinced of the reprobate character of their action; (6) that of Meier and Olshausen: “ for all that is enlightened by the light, is itself light ” (Olshausen), which according to Meier is equivalent to: “becomes itself transparent and pure as light,” according to Olshausen: “becomes changed into the nature of light.” (7) Nearest to our interpretation comes that of Harless, followed in part by Schenkel. Harless, however, finds expressed from onward the necessity of the , which is rather implied in Eph 5:12 , to which in Eph 5:13 the salutariness of the attaches itself; he explains ., moreover, as if it were praeterite, and does not retain . . . . in its generality as locus communis , inasmuch as he takes : is no longer a secret work of darkness, but is light.
According to Baur, p. 435, the proposition . belongs to the Gnostic theory of light (“all development takes place only through that which in itself already exists becoming manifest for the consciousness”), and has been introduced into its present connection out of this quite different sphere of ideas. But the state of the case is exactly the converse; the Valentinians laid hold of this utterance of the apostle as supporting their doctrine, and expressly cited it ( . . ., in Iren. i. 8. 5), and consequently took it away from the connection in which he used it so as to favour their own theory.
[262] The article before might (this we remark in opposition to Olshausen) be dispensed with even in Beza’s explanation, so that would have to be translated: is light-essence , has the nature of light. If, however, which is not the case,
. were really to be translated as active, the simplest rendering, and the one most in keeping with the context, would be: for it is the light making everything manifest .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
Ver. 13. But all things that are, &c. ] Or, But all these things, viz. these unfruitful works of darkness, while they are reproved or discovered by the light (viz. of the word, as 1Co 14:24 ; Heb 4:12 ), are made manifest; so that thereby they grow abashed and abased before God and men.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] but (opposition to .) all things (not only, all the , as Ellic. after Jer. al.: the Apostle is treating of the general detecting power of light , as is evident by the resumption of the in the next clause) being reproved, are made manifest by the light: for every thing which is made manifest is light (the meaning being, ‘the light of your Christian life, which will be by your reproof shed upon these deeds of darkness, will bring them out of the category of darkness into light’ ( , , Chr.). They themselves were thus once darkness,’ but having been ‘reproved’ by God’s Spirit, had become ‘light in the Lord.’ There is in reality no difficulty, nor any occasion for a long note here. The only matters to be insisted on are, 1) belongs to , not to : for it is not the fact of that he is insisting on, but the fact that if they reproved the works of darkness, these would become no longer works of darkness , but would be . And 2) is passive , not middle, in which sense it is never used in N. T.; ‘every thing which is made manifest, is no longer darkness, but light: and thus you will be, not compromised to these works of darkness, but making an inroad upon the territory of darkness with the .’ And thus the context leads on easily and naturally to the next verse. The objection to this (Eadie) that ‘light does not always exercise this transforming influence, for the devil and all the wicked are themselves condemned by the light, without becoming themselves light,’ is null, being founded on misapprehension of the . Objectively taken, it is universally true: every thing shone upon IS LIGHT. Whether this tend to condemnation or otherwise, depends just on whether the transforming influence takes place. The key-text to this is Joh 3:20 , , . , , His works being thus brought into the light, made light, and he being thus put to shame. Notice also in the next verse, which is the desire of him who . The E. V. is doubly wrong 1) in ‘ all things that are reproved ’ ( . ): 2) in ‘ whatsoever doth make manifest is light ’ ( ): besides that such a proposition has absolutely no meaning in the context. The meaning is discussed at length in Harl., Eadie, who however fall into the error of rendering active (not middle), Stier, Ellicott, and best of all, Meyer):
Fuente: Henry Alford’s Greek Testament
Eph 5:13 . , : but all, when they are reproved, are made manifest by the light: for everything that is made manifest is light . Both the connection and the import of some of the words here are difficult to determine, and various interpretations have been proposed. The RV renders it “but all things when they are reproved are made manifest,” treating it as a general statement. But the point and the harmony of the whole verse are best seen if the phrase is taken to refer to the secret practices which have been immediately in view, = “all of them,” “all these things”. The , again, must have its proper sense of reproved or rebuked , and cannot be dealt with as synonymous with . The anarthrous participle will express the manner or the time of the action in question, and is not = “all things which are reproved” (Vulg., AV, etc.), but is = “all these things when they are reproved”. The must be accepted as a neuter, there being no reason for taking it (with Bengel) as abstract for concrete and so = “every man ”. Further, the and the are naturally to be taken as of the same Voice. That the former cannot have the force of the Middle, “that which makes manifest,” appears from the fact that there does not appear to be any instance of being anything else than a pure passive in the NT, although it occurs some fifty times there. Two particular difficulties remain, viz. , ( a ) the connection of , and ( b ) the sense of in the two clauses. As to ( a ), some attach the words to the , = “when they are reproved by the light” (Syr., Copt., etc.). But, as the (Eph 5:11 ) was introduced without any specification of the agent, it is most natural to connect the here not with the participle but with the fin. verb, and the best sense is got thereby. As to ( b ), it is held by some ( e.g. , Ell.) that the term must have the same sense in both clauses, whether the primary sense or the metaphorical. But it is difficult to get a clear and consistent sense for the statement on that supposition, neither is it necessary that the in the first clause should have identically the same sense as in the second. In point of fact in the former the idea of the Christian light, the light of the Christian truth previously referred to, seems to be in view; while in the latter clause, which gives a general statement in support of the preceding particular affirmation, has its primary sense. It should be added that, if is part of the statement of a general truth, the objection taken by some ( e.g. , Abb.) to the interpretation that deals with it as a true passive, viz. , that it should then be , falls to the ground. These considerations, therefore, negative all such interpretations as these (1) “he who does not refuse to be made manifest, becomes an enlightened one” (Beng.); (2) “for all that is enlightened by the light, is itself light” (Olsh.); (3) “all things which are tested by the light of the doctrine of Christ, one has no need to keep secret; all, however, which one can perform openly is itself light”; (4) all those constructions which give the Middle sense, e.g., omne enim illud, quod manifesta facit alia, lux est (Erasm.); lux enim illud est quod omnia facit manifesta (Beza; similarly Calv., Bleek, etc.); (5) and all that make the light the agent of the (De Wette, etc.). The sense, therefore, is this “all these shameful things which are done by them in secret, when they are subjected to the open rebuke which Christians ought to give them, are laid bare by the light of the Christian truth acting in their reproof, so that the doers of them are made to see them in the odiousness of their real nature; for everything that is disclosed in its real colours ceases to be secret and becomes of the nature of light”. So substantially Mey., Ell., etc. The also has its proper, adversative force, as if = “these things indeed are done in secret; but (or yet ) they are made manifest and displayed in their true character, when you reprove them in the power of Christian truth”. Thus, the whole sentence becomes a further reason, derived from the effects of the act, for practising the ; and the second clause confirms the particular power ascribed to the Christian by reference to the general statement of the connection between manifestation and light .
Fuente: The Expositors Greek Testament by Robertson
made manifest. Greek. phaneroo. App-106.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] but (opposition to .) all things (not only, all the , as Ellic. after Jer. al.: the Apostle is treating of the general detecting power of light, as is evident by the resumption of the in the next clause) being reproved, are made manifest by the light: for every thing which is made manifest is light (the meaning being, the light of your Christian life, which will be by your reproof shed upon these deeds of darkness, will bring them out of the category of darkness into light ( , , Chr.). They themselves were thus once darkness, but having been reproved by Gods Spirit, had become light in the Lord. There is in reality no difficulty, nor any occasion for a long note here. The only matters to be insisted on are, 1) belongs to , not to : for it is not the fact of that he is insisting on, but the fact that if they reproved the works of darkness, these would become no longer works of darkness, but would be . And 2) is passive, not middle, in which sense it is never used in N. T.; every thing which is made manifest, is no longer darkness, but light: and thus you will be, not compromised to these works of darkness, but making an inroad upon the territory of darkness with the . And thus the context leads on easily and naturally to the next verse. The objection to this (Eadie) that light does not always exercise this transforming influence, for the devil and all the wicked are themselves condemned by the light, without becoming themselves light, is null, being founded on misapprehension of the . Objectively taken, it is universally true: every thing shone upon IS LIGHT. Whether this tend to condemnation or otherwise, depends just on whether the transforming influence takes place. The key-text to this is Joh 3:20, , . , ,-His works being thus brought into the light,-made light, and he being thus put to shame. Notice also in the next verse, which is the desire of him who . The E. V. is doubly wrong-1) in all things that are reproved (. ): 2) in whatsoever doth make manifest is light ( ): besides that such a proposition has absolutely no meaning in the context. The meaning is discussed at length in Harl., Eadie, who however fall into the error of rendering active (not middle),-Stier, Ellicott,-and best of all, Meyer):
Fuente: The Greek Testament
Eph 5:13. ) but; although those things cannot be spoken of or named.-, reproved) by you, Eph 5:11.- , are made manifest by the light) , , are conjugates.-, are made manifest) that their shamefulness may be known, whether those who have been guilty of doing them treat their reprovers with scorn or repent of them.-, everything) The abstract for the concrete; for the subject here is the man himself; comp. the following verse, wherefore [He saith, Awake, etc., which proves that the here refers to the man reproved].-, for) For makes an emphatic addition [Epitasis[81]] in a gradation.- , an Antanaclasis [the same word in a twofold sense], for is passive; is middle,[82] what does not avoid being made manifest; comp. afterwards , and .-, light) a Metonymy, as Eph 5:8.[83]-, is) becomes, and afterwards is light.
[81] virtually repeated in with the Epitasis of added to the latter, so forming a gradation.-ED.
[82] Everything which allows itself to be made manifest. Not as Eng. V., which takes it actively, Whatsoever doth make manifest.-ED.
[83] Abstract for the concrete-is light, for, is luminous-is a child of the light.-ED.
Fuente: Gnomon of the New Testament
Eph 5:13
Eph 5:13
But all things when they are reproved are made manifest by the light:-All those wicked practices performed in secret, which he commanded them to reprove, are exposed in their hideousness and corruptness through the light of the gospel.
for everything that is made manifest is light.-Whatever makes manifest the wicked and evil results of these practices is light.
Fuente: Old and New Testaments Restoration Commentary
Redeeming the Time
Eph 5:13-21
The earlier verses remind us of Isa 60:1-22. Awake, thou Christian soul; arise from the, dust and put on thy beautiful garments! Stand on the mountain-peak of prayer and Christ shall shine on thee as when morning gilds the highest Alps! The child of God must arise from among those who are yet in their graves, dead in trespasses and sins. He can have no complicity or fellowship with such. Is there effort in this, and cost? Christ will more than compensate. He will satisfy.
The opportunities of life are fleeting past; let us buy them up. They are most valuable, because they form the seed plot of eternity. In the other life we shall reap the harvests which we have prepared for here. Give every flying minute something to keep in store. Chrysostom, as a young man, kept silent for days together to break himself of a bad habit of detraction. But the Apostles method is better. Make room for the Holy Spirit. Be filled with Him, and He will use heart and lip in the service of praise and thanksgiving. It is as much our duty to be filled with the Spirit as it is not to get drunk. Remember to give thanks always for all things. Whether you like the packing-case or not, you may be sure that the contents are the very best that God could send you.
Fuente: F.B. Meyer’s Through the Bible Commentary
reproved: or, discovered, Lam 2:14, Hos 2:10, Hos 7:1
for: Mic 7:9, Joh 3:20, Joh 3:21, 1Co 4:5, Heb 1:13
Reciprocal: Gen 1:5 – and Psa 119:105 – word Psa 119:130 – entrance Isa 9:2 – walked Heb 4:12 – and is
Fuente: The Treasury of Scripture Knowledge
(Eph 5:13.) , -But all those things being reproved, are by the light made manifest. This verse shows why Christians should engage in the work of reproof-it is so salutary: for it exhibits such vices in all their odious debasement, and proves its own purity and lustre in the very exposure. Many and varied have been the interpretations of this statement. Olshausen remarks, that the words have gnomenartige Krze. We take as referring to the , and not, as Rckert does-in a general sense, or all things generally. Jerome thus understands it-haud dubie quin ea quae occulte fiunt. has its adversative force-they are done in secret, but they may and ought to be exposed. The apostle bids them reprove those sins, and he here states the result. Reprove them, and the effect is, all these sins being so reproved, are made manifest by the light. Storr in his Dissertationes Exegeticae, and Kuinoel-in a paper on this verse printed in the third volume of the Commentationes Theologicae of Velthusen, Kuinoel, and Ruperti-needlessly argue that the neuter here stands for the masculine. Kuinoel’s view is, all who are reproved and amended ought to be reproved and amended by a man who is a genuine and consistent Christian. He who engages in this work of instruction is light-is a son of the light-is a true Christian. Such a violent interpretation cannot be received.
But with which of the terms should be associated? 1. De Wette, Crocius, Bloomfield, and Peile, join them to the participle -all these reproved by the light. Our objection to this connection is, that agrees more naturally with -the idea being homogeneous, for light is the agent which reveals. De Wette’s objection, that rebuke is not uniformly followed by such manifestation, proceeds on the assumption that rebuke is all but identical with conversion. 2. On the other hand, Stephens and Mill place a comma after , and the connection of with the verb is advocated by Bengel, Meier, Harless, Olshausen, Meyer, and Stier. All those sins done in secret, if they are reproved, are brought into open view by the light. is used, as in a previous verse, to denote the gospel as a source of light. When such sins are reproved, they are exposed, they are unveiled in their hideousness by the light let in upon them. Being deeds of darkness, they need the light of Christianity to make them manifest, for other boasted lights only flickered and failed to reveal them. Philosophy was only darkness visible around them.
. . Winer, 18, 4. The meaning depends greatly on this-whether be taken in a middle or passive sense. Many prefer the passive sense, which is certainly the prevailing one in the New Testament, and occurs in the previous clause. The exposition of Olshausen, Stier, Ellicott, and Alford is-whatever is made manifest is light-all things illuminated by the light are themselves light. Well may Olshausen add-this idea has somewhat strange in it, for he is compelled to admit that light does not always exercise this transforming influence, for the devil and all the wicked are reproved by the light, without becoming themselves light. Alford calls this objection null, as being a misapprehension of , but in his exegesis changes its meaning from the previous verse. This opinion of Olshausen is virtually that of the Greek patristic expositors, who are followed by Peter Lombard. Theophylact says- , . Harless renders, what has been revealed is no longer a hidden work of darkness: it is light. The view of Rell, Robinson, and Wilke is not dissimilar. Thus also Ellicott-becomes light, as of the nature of light. A dark object suddenly illumined may indeed be said to be all light, because it is surrounded with light, and this is the notion of Bretschneider. But if this be the view, it seems to make the apostle use a tautology, whatever is revealed, is enlightened; unless you understand the apostle to say, that by such a process they themselves who were once darkness become light. De Wette’s explanation of the same rendering is-without there is no , and where there is there is light. But the apostle doe s not utter such a truism-where everything is manifested there is light. Piscator’s hypothesis is equally baseless-whatever is manifested is light, that is, is manifested by the light. The passive meaning may be adopted, with the proviso that the apostle does not say whether the light be for conversion or condemnation. But while this view may thus be grammatically defended, still we feel as if the context led us to take the last clause as a reason of the statement contained in the first. Thus, some prefer, with Beza, Calvin, Vatablus, Grotius, Rollock, Zanchius, Morus, Wahl, Turner, and the Peschito, to give the participle a reflexive or medial signification. Meyer affirms that is always passive, but the passive may have a medial signification, as it seems to have sometimes in the New Testament. Mar 16:12; Joh 1:31; Joh 9:3; 2Co 4:10-11; Jelf, 367, 2. Olshausen takes up the exegesis of Grotius, which is also that of Bodius and Dickson-for the light is the element that makes all clear, and then argues grammatically against such a rendering. But according to the accurate position of subject and predicate, the meaning is-whatever makes manifest or renders apparent, is light. Such manifestation is the nature and function of light. These clandestine sins, when reproved, are disclosed by the light so cast upon them, for it belongs to light to make such disclosures. The apostle urges his readers to reprove such sins, which, though done in secret, will and must be exposed; yea, all of them being reproved, are shone upon by the light-that light which radiates from Christianity. And this power of unveiling in Christianity is properly called light, for whatever causes such things to disclose themselves is of the essence of light. Such is a natural and simple view of the verse. See Lcke-Commentar, Joh 3:21, vol. i. p. 550, 3rd ed.
And that this rebuke is a duty, the discharge of which is attended with the most salutary results, is now shown by a reference to the ancient inspired oracles.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 5:13. Reproved means to be exposed or made known to all, and that would be done by turning on the light of truth. That is why those deeds were done “behind closed doors.” This subject is treated in Joh 3:19-21, which shows the same spirit of men who do not want their actions to be known, because they fear that good people would refuse to have any fellowship with them.
Fuente: Combined Bible Commentary
Eph 5:13. But all things. Either all things in general, or all things spoken of in Eph 5:12. The principle is a general one, but as the connection with Eph 5:12 is close, it seems better to accept the special reference. The Apostle confirms his precept about reproof, by showing how the light wholesomely affects even these things which it is a shame to speak of.
Being reproved; when they are reproved, in case they are reproved, not that are reproved.
Are made manifest by the light. The order of the Greek permits by the light to be connected with reproved, but there are several objections to this, while the above rendering involves no difficulty. To join with both (Braune) is unsatisfactory. The light is that of Christian truth as made to shine in those who are Might in the Lord (Eph 5:8).
For everything which is made manifest is light. A general proposition to prove the last, Much difficulty has arisen from taking the verb as active (doth make manifest) or middle (makes itself manifest). It is precisely as in the previous clause. All things, such as these secret sins, when they are reproved by you (as commanded in Eph 5:11) are made manifest by the light, their true moral quality is revealed by the light thus thrown upon them; only the light can do this, for everything which is made manifest is light. What is in the effect should be in the cause. (So Meyer.) Light is here used in a metaphorical (not in its ethical) sense. It is not asserted that a moral transformation necessarily results from this revealing process. Whether this tends to condemnation or otherwise, depends on the nature of the case, and the inward operation of the outwardly illuminating influence (Ellicott).
Fuente: A Popular Commentary on the New Testament
Eph 5:13-14. But all things that are reproved Or, discovered, or confuted, as may be properly rendered; are made manifest Have their iniquity laid open to the actors themselves, as well as to others; by the light Of divine truth; or, as Whitby interprets the clause, being discovered by the light, they are made manifest. For whatsoever doth make any thing of a moral or immoral nature manifest, is light That is, nothing can make any thing in mens spirit or conduct manifest but light, yea, light from heaven; and therefore the gospel well deserves that name, as teaching those who are instructed in it to judge rightly concerning the moral nature of actions, and inculcating such general principles, as will be of use to them in every particular case that can possibly arise. Wherefore he saith Namely, God, in the general tenor of his word, to all who are still in darkness; Awake thou that sleepest In ignorance of God, of thyself, and of his will concerning thee, and in a state of stupid insensibility respecting invisible and eternal things; and arise from the dead From thy state of spiritual death, a state of alienation from the life of God here, and obnoxiousness to eternal death hereafter. See on Eph 2:5. And Christ shall give thee light Spiritual and divine light, knowledge, wisdom, holiness, and happiness, the light of grace and glory.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 13
Are made manifest; their character is made manifest. The idea is that Christians should let their light–that is, their example of holiness and purity–shine; as this light would be the means of putting the wickedness of the heathen to shame.
Fuente: Abbott’s Illustrated New Testament
But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
This relates back to verse eleven where we are to reprove the works of darkness. The verbs in this verse are passive, thus the action is not from you specifically but as a result of the light. We have discussed this before, that we are light emitters, and that light can bring change to those around us. Our being light will reveal the works of darkness and thus they will be reproved.
I get the feeling from the construction here that our being light is all that is needed, we don’t have to speak out all the time – the fact that we are there and standing with God, will; see to it that the sin will be manifested and rebuked for what it is.
The problem is that our light is often so well disguised that sin can be sitting next to us and no one would know. In fact many lost are in our churches and because believers are so much like the world we can’t tell the lost from the saved.
When living in a small town there was a very strict holiness church that believed in sinless perfection. The people stood out like a sore thumb in the community. They had doctrinal problems, and they had their own sin problems, but they appeared as fairly holy people and in a world of sinners they were easy to pick out from a crowd.
We, all as believers, should be distinguishable from the crowd without a lot of digging and scrapping and wondering about our spiritual condition. We are the light of the world and we need to be known for the same.
I hadn’t realized that Paul had a direct knowledge of the church in our day, but he must have to say what he does in the following verse.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
On the other hand, when light shines on evil deeds, other people see them for what they are, namely, evil. This verse is not contradicting the previous one. Paul was assuring his readers that God will bring evil to the light one day and show it to be what it is. He Himself will bring all evil to the light eventually. Everything that becomes visible "is light" in the sense that it becomes obvious, but it also becomes good.
"This may mean that Christians who lead a righteous life thereby restrain and reform evildoers, yes, and even convert them." [Note: Stott, p. 200. See also Foulkes, p. 148.]
"Turn on the light. Often the preacher is the only man brave enough to turn the light on the private sins of men and women or even those of a community." [Note: Robertson, 4:543.]